The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society c19.s14: Chapter Thirteen

The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society c19.s14

Language: English

Chapter Thirteen

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1. Max Weber, *Wirtschaft und Gesellschaft*, Studienausgabe hrsg. von Joh. Winckelmann (Cologne and Berline, 1964), 684.

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2. Louis Dumont, "Caste, Racism, and Stratification," *Contributions to Indian Sociology* 5 (1961): 23f.

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4. Ibid., 29–31; see also Reinhard Bendix, *Max Weber: An Intellectual Portrait*, (Garden City, N.Y., 1962), 476.

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5. For example, by Dumont, see above, note 2.

6. This may be helpful in dealing with the occurrence of Hindu and Muslim castes. When too narrowly defined as a specific Hindu phenomenon, the otherwise obvious and justified use of the term "caste" becomes unnecessarily problematic (see Louis Dumont, *Homo Hierarchicus* [Paris, 1966], 255–263, paras. 102, 103.

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7. Max Weber, *Gesammelte Aufsätze zur Religionssoziologie* (Tübingen, 1920), 2: 118, 122, 131.

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8. Ibid., 367.

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9. Ibid., 120, 122; *Wirtschaft und Gessellschaft*, 344.

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10. *Religionssoziologie*, 2: 131.

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11. Ibid., 109.

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12. See, for instance, ibid., 1: 540–42.

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13. *Wirtschaft und Gesellschaft*, 462.

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14. *Religionssoziologie*, 1: 551f.; cf. Wolfgang Schluchter, *Rationalismus der Weltbeherrschung*, (Frankfortam/Main, 1980), 16.

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15. *Religionssoziologie*, 1: 552.

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¹⁶ P. V. Kane, *History of Dharmaśāstra* (Poona, 1930–62), 2: 424. On the *gṛhastha* as an example of "innerweltliche Askese," see A. Wezler, Die wahren "Speiseresteesser," (Mainz, 1978), 118. Weber deals briefly with the notion of

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disinterested, and therefore karma-free, action as a this-worldly way to salvation in *Religionssoziologie*, 2: 195.

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17. For the avoidance of acts that, though dharmic, cause scandal (*lokavikruṣṭa*), see *Manu* 4. 176; see also Robert Lingat, *Les Sources du droit dans le système traditionel de l'Inde* (Paris, 1967), 214. On the blameless practice of local custom even if contrary to the dharma, see Kane, *History*, 3: 861, and Lingat, *Les Sources du droit*, 220f.

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18. *Manu* 5. 56; Cf. L. Alsdorf, *Beiträge zur Geschichte von Vegetarismus und Rinderverehrung in Indien* (Mainz, 1961), 17–21.

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19. Richard Lingat, "Time and the Dharma," *Contributions to Indian Sociology* 6 (1962): 13f.

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20. See J. C. Heesterman, "Householder and Wandered," in *Way of Life: Essays in Honour of Louis Dumont*, ed. T. N. Madan (New Delhi, 1982), 251–71.

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21. Lingat, "Time and Dharma," 12.

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22. Dumont, *Homo Hierarchicus*, 107.

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23. *Mbh* 12. 59. 14–15; see also chapter 10, section 10.

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24. *BĀU* 3. 2. 12.; see also chapter 2, section 7.

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25. See Kane, *History*, 2: 424.

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26. *Manu* 10. 5–56; see also chapter 12, section 4.

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27. G. J. Held, *The Mahābhārata: An Ethnological Study*, Leiden, 1936), 89–97.

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28. *Wirtschaft und Gessellschaft*, 409f.; *Religionssoziologie*, 1: 541. Cf. Schluchter, *Rationalismus*, 15ff.

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29. See chapter 7.

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30. See A. Hillebrandt, *Ritualliteratur* (Strassburg, 1897), 58. Weber mentions this ritual in *Religionssoziologie*, 2: 58. On the mahāvrata see also chapter 2, section 6. It is in the context of the mahāvrata that the texts place the mythical fight between Prajāpati and Death, which ended with Prajapati's definitive victory and the elimination of sacrificial battle.

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31. On the problematic relationship of king and brahmin, see chapter 10, sections 7–10.

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32. See J. C. Heesterman, "Priesthood and the Brahmin," *Contributions to Indian Sociology*, n.s. 5 (1971): 43–47; also above, chapter 2, section 12.

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33. The foremost authority at the time was Sir Herbert Risly (see *Religionssoziologie* 1: 1, n. 1) who served as census commissioner for the 1901 decennial census of India. His code of regulations formed the basis on which the census of 1901 and of 1911 were conducted. It is not without interest that his *The People of India* (1908) was felt at the time to overstress in the matter of caste "its modern, rigid form" (second, posthumous, edition, edited by W. Crooke, [Calcutta, Simla, London], 1915, xvii). On one hand, early on, British officials evinced "a tendency to emphasize the caste category at the expense of all others," thereby making caste more comprehensive and rigid than warranted (see C. A. Bayly, "Indian Merchants in a 'Traditional Setting,' " in *The Imperial Impact*, ed. C. Dewey and A. C. Hopkins, [London, 1978], 180, n. 54). On the other hand, F. Buchanan, in the beginning of the last century, still spoke of the warlike Sakarwars of the Benares, Shahabad, and Bihar districts adopting "the doctrine of caste and rules of modern purity" (see D. H. A. Kolff, "An Armed Peasantry and Its Allies," [Doctoral thesis, Leiden, 1983], 139, 149).

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³⁴ *Wirtschaft und Gesellschaft*, 410, *Religionssoziologie*, 1: 366; 2: 122, 374, 377.

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³⁵ Ibid., 1: 132f.

Linked texts (3)

Mānava Dharmaśāstra — Manu & Bhṛgu, Sanskrit
Bṛhadāraṇyakopaniṣad — Sanskrit
Mahābhārata — Vyāsa, Sanskrit